Alligning Our Mids With Hashem
5th shiur - R' Chaim Schwartz Likutei Moharan Torah 61.
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Transcript
Okay, Hakutimaron Tyra Samech Aleph.
Speaker A:Okay, we're ichor holding in the middle of Gimel.
Speaker A:Let's for a minute just go back to establish certain, certain very important points from the beginning about gimel in the context of astrology and astronomy.
Speaker A:Okay?
Speaker A:So what the Rebbe is saying here is that because of smicha that has been given to unworthy rabbonim, which means we confer on them people that are unworthy, we confer on them, you know, the.
Speaker A:The authority of Tyra, because of that, we've lost the chachma, the unique chachma that Akadosh Baruch Hu has given us.
Speaker A:And the unique chachma that Akadosh Baruch Hu has given us is the chachma of, as he says, is really astrology and astronomy, but really it's.
Speaker A:It's Chochmah.
Speaker A:Chochma's taluhi, galgali, hierakia, right?
Speaker A:So Gal gal we know is a sphere and raqiya is the heavens.
Speaker A:So the spheres of the heavens to know.
Speaker A:And unfortunately, that chachma now has gone to the other side, meaning now the goyim, or the people that are like goyim, are the ones that are in charge of that wisdom, right?
Speaker A:Because in essence, this was only our chochma, as he quotes in the psukim in Dvaram dalin ki chachmashem uvinas chem laynei ho amim.
Speaker A:Because this is the chochma and Binah that we have to the eyes of the.
Speaker A:Of the amen of the nations, which means they can see that we're brilliant in this regard.
Speaker A:Very interesting that Lushan, by the way, to medic in that lushen of leine hoanem, might we say also leyne eikol yisrael is the way that the Torah ends.
Speaker A:There's a certain aspect of being able to just immediately recognize something and they're able to recognize that.
Speaker A:So in essence, it was our chachmah and our abina.
Speaker A:And unfortunately that's that was taken.
Speaker A:Okay?
Speaker A:It was like we gave it away, in essence.
Speaker A:And what's the chachman, the bina Chazal say that's leini ho amim, that's umazolis, okay?
Speaker A:Because to make a cheshbone of the takufa and the Mazo, that takes very significant chachma, meaning even those who are of the great Gede le haador, you know, your top six are going to be the ones that are going to be selected, you know, for.
Speaker A:For the group to be part of the Sayd Ha Iber, right?
Speaker A:Iber we know is, is the, is the birth, right?
Speaker A:The Seidha Iber is the birth of the moon.
Speaker A:The birth of the moon is, you know, is literally in that sense, but metaphorically, it's really the birth of everything.
Speaker A:It's the site of all of the Dzivic and anything that you could be macabre, it's all opportunity.
Speaker B:There's an amazing shot, I think, I think it's in Ishtakvas and Nefesh that the Sode Ibor represents, like you're saying, this rebirth in Klaus realm.
Speaker B:But astronomically, when the.
Speaker B:Right before the sighting of the Molod, there's a complete absence of the moon, right?
Speaker A:And what.
Speaker B:It explains that that means that what's happening is that the sun is completely blocked by the moon, which means Kadesh Baruch Hu appears to be absent.
Speaker B:In fact, Kadish Baruch Hu is really closest to us in that moment.
Speaker B:And that, that's what the Tzadikim, these great tzadikim can sense, is that exactly when we need the most Chizik, because Hashem seems to be most absent, he's actually closest to us.
Speaker A:Right?
Speaker A:Beautiful.
Speaker A:And that's the faus in this week's Parasha, right?
Speaker A:Meaning we have, in this week's Parasha, we have the great warning and Uvikashta Mishon, right?
Speaker A:Is, is that there Hakadosh Baruch Hu.
Speaker A:That's where you'll find Hakadosh Baruch Hu, right?
Speaker A:So you're going to go into Eretz Israel, right?
Speaker A:You're going to have bought.
Speaker A:You're going to have all of these wonderful things, right?
Speaker A:Pentash Kisun, right?
Speaker A:And.
Speaker A:Right, right.
Speaker A:And Kisaylid Bonim, right?
Speaker A:This is all, all of this, so to speak, this bad is going to happen, right?
Speaker A:When you're at your lowest point, when God forbid, the kids go off the Derek and Besemispar and all these bad things, it'd be Kasha Misham.
Speaker A:That's the point that you're saying is in the darkest moment, dear.
Speaker A:Hakadosh Baruch Hu.
Speaker A:That's part of this.
Speaker A:That's.
Speaker A:That's part of this point.
Speaker A:The, the kind of 30,000 foot perspective that's here that the Rebbe is sharing is that understanding the Galgali Hierakia is, as we say, is like to control and to understand time and the opportunity of time.
Speaker A:I mean, that's really in essence what we're talking about.
Speaker A:You know, certain things you can't buy you can't buy time, right?
Speaker A:You really can't.
Speaker A:It's the most precious commodity.
Speaker A:But you can, if you understand the Sayyid ho iber, you can literally control.
Speaker A:You can.
Speaker A:In a certain sense, you can control the universe in essence, because what happens at what particular time and being mishayer, the.
Speaker A:The seasons and making sure that things are coordinated in the seasons and people have certain moods and, you know, certainly omtayvim have to be in.
Speaker A:In the context of.
Speaker A:Of the seasons that we know it, that controls emotions and that controls the opportunity of growth.
Speaker A:Okay, so not only that, Ram Kalawa.
Speaker C:Man does here in.
Speaker C:No one has an effect on.
Speaker A:Right, Excellent, excellent, excellent point.
Speaker A:And that's.
Speaker A:We'll get into a technical point here about that that Rabbi Kramer makes in some of his notes here, which are fantastic.
Speaker A:And there's an addendum in the back of this, which.
Speaker A:Which is kadai to read too.
Speaker A:Maybe we'll paraphrase some from the addendum about these cheshboayists of how the astrology and the astronomy work together.
Speaker A:Yeah.
Speaker D:Seems to me that there may be some similarity between what we're describing here and the planets, you know, within our solar system.
Speaker D:You know, some take longer and some take shorter, you know, but it's all around the sun.
Speaker D:I don't know where the sun fits in.
Speaker D:But if you've got nine plus the sun, you've got 10.
Speaker A:I don't know.
Speaker A:Right.
Speaker A:So on page 233 in the book, which is the page.
Speaker A:The next page that we're up to, he actually shows the diagram of what you're saying.
Speaker A:So that's exactly one of the points.
Speaker A:And okay, so as we know, right, the chachma that was given to us and this was.
Speaker A:We were in the one we were always in control of.
Speaker A:This was the ability to compute the lunar calendar and.
Speaker A:And to synchronize the lunar and the solar calendar.
Speaker A:That was our chochma, meaning no one else.
Speaker A:They had to go.
Speaker A:There was only one address for that.
Speaker A:Okay.
Speaker A:That's part of the Masara that we have.
Speaker A:So predicting a solar eclipse or a solstice or an equinox or other kinds of phenomena, we owned that.
Speaker A:There was no other place.
Speaker A:You couldn't go to some university and get a table and figure that out.
Speaker A:Just didn't exist, right?
Speaker A:That was our messiah.
Speaker A:So you could tell things like, when is there going to be rainfall?
Speaker A:When is there going to be a drought?
Speaker A:You know, if you went on a trip, how long would it be?
Speaker A:The trip?
Speaker A:So There's a famous story, he quotes the Gemara and Harriet here, that Rabbi Gamliel and Rabbi Yeshua both went on a trip on a boat, and the trip took much longer than the sailors had anticipated.
Speaker A:And Rabbi Golil ran out of food and Rabbi Shua had.
Speaker A:And when they asked, you know, why, you know, he says, I have enough food for both of us, don't worry about.
Speaker A:Right?
Speaker A:But he says, how did you know we were going to be delayed?
Speaker A:He says, there's a certain comet that appears, you know, once every 70 years.
Speaker A:And he thought that that would throw off the sailors, and therefore he brought extra food and kachavah Maisa.
Speaker A:That's the story in terms of, you know, in terms of the core machairis in, in the Torah.
Speaker A:So the fact that Pesach has to be Becheira Sho Aviv.
Speaker A:We know that.
Speaker A:Therefore, you have to calculate the Zmanim to synchronize the lunar and the solar calendar.
Speaker A:Meaning if you don't, you have.
Speaker A:You'll end up having Pesach in the fall, right?
Speaker A:Because according to the, according to the calculations of the months, the lunar calendar is either how.
Speaker A:Each month, it's either how long, how many days, it's either 30 or 29.
Speaker A:So in the Chechmin of the 12 months, five are 30 and five are 29.
Speaker A:Cheshbon and Kislev are two months.
Speaker A:That either can be both, Malay both or one and one.
Speaker A:So if you do the math on it, right, if you say five times 29 and five times 30, okay, you end up being, you're adding 150 and 145, which is 295.
Speaker A:Those are 10 months, right?
Speaker A:295 days.
Speaker A:Then if you add, if you add these two other months, Chesrin and Kislev, if they're both 30, then it's 60.
Speaker A:So if you add 60 to 295, you're dealing with is it 295?
Speaker A:It's 355.
Speaker A:So the max number would be 355 days, right?
Speaker A:But it could also be that they're both Kusser.
Speaker A:So it could be that it's 353.
Speaker A:It could also be 354 if they're split.
Speaker A:So you're, you're in between 353 days and 355 days in terms of the lunar calendar.
Speaker A:Now we know the solar calendar is how long?
Speaker A:365.
Speaker A:So we know, even if it's, you know, it could be 12 days apart or 11 or, you know, or 10 or a portion thereof.
Speaker A:And by the way, those are not also cheshboyness that are exact because even the 355, there's.
Speaker A:There's like a quarter of a day, which is very interesting.
Speaker A:And so, so that Hejban to make that Chechman, you know, you're talking about within, you know, if you don't fix the calendar, you're always going to be running this 10 to 12 day deficit and it's going to change.
Speaker A:Right.
Speaker A:So that's.
Speaker A:But how to figure it out and based upon what and where and when.
Speaker A:Okay, this is obviously above us.
Speaker A:It's complicated.
Speaker A:What.
Speaker A:Right.
Speaker A:So that gets corrected by adding a month.
Speaker A:Right.
Speaker A:You know, every 19 years there are so many months that we add and you know, and that's how, that's how it works out.
Speaker A:The, you know, the fixed.
Speaker A:The scientists say the fixed astronomical value is 29 days, 12 hours, 44 minutes and 2.87 seconds.
Speaker A:Okay, so you see that it's a mix of Sayam too that we have to beam a shire in here in the back.
Speaker A:I don't know if he brings this the addendums that are here, but the addendums are really fascinating too.
Speaker A:Does he have the addendums in the back?
Speaker A:There's an addendum on addendum one and addendum two on the Tyras.
Speaker A:So.
Speaker B:Yeah, he has denim too.
Speaker A:He has a denim too.
Speaker A:Okay.
Speaker A:The.
Speaker A:The he.
Speaker A:He quotes here the Leshem the BAAL Haleshem.
Speaker A:Okay.
Speaker A:So.
Speaker A:And he says when it comes to the Sayd Ha Eber said is the secret right of the Eber is uniting the moon with the sun.
Speaker A:So he makes this as a very fascinating point.
Speaker A:He says the.
Speaker A:Because of the Shvira Sekelum, right?
Speaker A:So we know Shvira Sekelum is when the world was created.
Speaker A:The light of Akadoshv was too great.
Speaker A:Almost like an electrical overload.
Speaker A:Right.
Speaker A:And that blew the circuit.
Speaker A:Shira Sekelum is blowing the circuit.
Speaker A:And therefore our Kadosh Baruch Huzamtsim himself removes himself in order so that the electricity is no overload.
Speaker A:That's Shira Sakevin in the the Shriya Sekeylim.
Speaker A:So he says many, many of these sparks when the circuit blew.
Speaker A:These are.
Speaker A:These are nitzeitz Hakadusha.
Speaker A:These are holy sparks.
Speaker A:And they're event.
Speaker A:Eventually they're going to be that Malchus is going to be repaired.
Speaker A:That Malchus.
Speaker A:His point is, is that there are 11 of these groupings in Malchus that represent these Nitzaitis Hakadusha So that's the 11 days, the 11 days that are the difference between the solar and the lunar calendar.
Speaker A:You know, in essence, he says that these are the points.
Speaker A:Now if you think about that in the context of Iber of giving birth, an opportunity of being macabre.
Speaker A:If you have what would I do if I had another day?
Speaker A:What opportunity do I have now that I could do something that wasn't yet born?
Speaker A:That's at the core of what we're talking about.
Speaker A:So at the core of this point is, is literally having the opportunity to do more and to be able to repair what needs to be repaired because you're given an extra chance.
Speaker A:You're given extra days.
Speaker A:That's part of, you know, why this is such a very important, important point.
Speaker A:And only the very few top, top tamidachemim are the ones that are, you know, the top gadoli ador are the ones that are going to have the opportunity to do, to assess the, to assess this.
Speaker A:He quotes a Gemara here.
Speaker A:I want to, I want to read to you this, this is a very important point.
Speaker A:Yeah.
Speaker D:Based on this chart, when he was ready, considering the Earth as the center of the universe and everything else revolved around.
Speaker A:It's a good question.
Speaker A:Seems like it.
Speaker D:I mean, there were different schools like that, you know, forget about flat Earth.
Speaker A:Right.
Speaker A:It's a good question geographically, so to speak.
Speaker C:It's the center of.
Speaker C:Or center, because that's where man the planet, we are the center of God's creation.
Speaker C:So, okay, demographically per se.
Speaker D:But.
Speaker A:Question is, I mean, he lived by, at the time that he lived already.
Speaker A:He lived in the early 19th century, you know what I'm saying?
Speaker A:He was already, when he was giving out his, when he was writing his Torah, it was already.
Speaker A:Yeah.
Speaker A:The Gemara that he quotes here is.
Speaker A:I forget who was appointed to the, to the, to the board of the Saudiber.
Speaker A:We'll see if we find it in the notes over here.
Speaker A:But he said that when he was appointed, he was appointed, he escaped.
Speaker A:He escaped the judgment, he escaped a Xera, which means that he recognized it as if, as he was, he was.
Speaker A:The fact that he was appointed to this meant that he was on a different madrega.
Speaker A:Okay, Mitzhem will find the.
Speaker A:We'll find that mucker.
Speaker A:Just for a moment, just to digress for a moment, because this is relevant.
Speaker A:What's fascinating, if you follow the story of Einstein, if you follow the story of Albert Einstein, what's very interesting is that somehow maybe it's, maybe it's not necessarily square on this, but it's.
Speaker A:It's very fascinating if the Rebbe is making the point that unfortunately, this Torah has gone to the other side.
Speaker A:Because since we have, so to speak, given up our chachma, in essence we've surrendered to the Gayim.
Speaker A:We're chasing the universities and their chachmah and science, or we're giving them the power.
Speaker A:We're basically giving the malchus of Akadosh Baruch Hurt to them.
Speaker A:So Hakodesh Baruch Hu takes away from us our intellect and our malchus, and he takes away what we have that's special.
Speaker A:And therefore the Torah is at risk.
Speaker A:The Rebbe's point here is that everything's at risk.
Speaker A:The Torah is at risk.
Speaker A:Our livelihoods are at risk.
Speaker A:We're going to go into exile.
Speaker A:Even if we're in Russia, we're going to be moved from one town to another town.
Speaker A:Because even though we've established ourselves in this place, and this place is now, Hakadosh Baruch Hu is going to put us into exile.
Speaker A:Because we're not recognizing the power of the Torah that Hakadosh Baruch Hu gave us, and we're not giving it the proper covet in the malchus that it needs proper attention.
Speaker A:So he has this.
Speaker A:He has a number of theories.
Speaker A:He's a patent.
Speaker A:He's basically a low Yitzchok until he's like in his mid to late 20s.
Speaker A:And he was potentially even going to sell insurance.
Speaker A:And he was like.
Speaker A:He was a patent clerk in Switzerland.
Speaker A:And the job wasn't hard.
Speaker A:So he could do his.
Speaker A:On all of his formulas.
Speaker A:And he had that kind of brilliant mind.
Speaker A:And he writes these papers.
Speaker A:And in essence, he writes a number of different papers on different things.
Speaker A:The one that he became really famous for was the theory of relativity, how matter, how the space and matter are like a fabric which is like, you know, you're talking about quantum mechanics and all these things, that there are so many things, space and time.
Speaker A:Space and space and time is in essence, his big site.
Speaker A:And he also.
Speaker A:He came really not with an agenda, but his findings, his theory disproved what was the common knowledge at the time from Sir Isaac Newton, who was like, you know, of the greatest minds of gravity.
Speaker A:And he had entirely different perspective on gravity.
Speaker A:One of the interesting things is as he assessed, like, the, you know, energy and matter and atoms and all this.
Speaker A:But he was assessing for the theory, for all these theories, but in particular for the theory of relativity, how matter bends, how light bends, his Argument was light just doesn't go in a straight line.
Speaker A:But that, you know, he had visualized like, you know, riding on a light beam.
Speaker A:That was his.
Speaker A:His makshava was riding on light.
Speaker A:And, and he wanted to understand how the.
Speaker A:How.
Speaker A:How, so to speak, how a Kaddish Baruch hu scientifically makes light go.
Speaker A:Does light go straight?
Speaker A:And his argument was it bends.
Speaker D:Universe is essentially spherical, right?
Speaker D:Everything would eventually.
Speaker D:I think Einstein said, eventually something will come around and hit you in the.
Speaker A:Back of the head.
Speaker A:Oh, yeah.
Speaker A:So what's interesting is that the only way that he could figure that out, he wasn't a bucky in astronomy.
Speaker A:You know, he wasn't an astronomer.
Speaker A:He was a physicist.
Speaker A:You know, he was a brilliant mathematician.
Speaker A:Okay.
Speaker A:He could make a cheshbone and say, you know, this planet is going to go in this case kind of orbit.
Speaker A:And he could assess and maybe calculate how the orbits went.
Speaker A:You know, that he could do.
Speaker A:But he couldn't get the data to prove his theory that the space time bends without astronomers.
Speaker A:And so for a period of maybe it was even.
Speaker A:I Forget if it's eight to 10 years, he was courting these astronomers, some that were from the west coast.
Speaker A:A guy named Campbell, and I forget the guy's name in England.
Speaker A:There was a guy in England, there was a guy in Germany named Freundlich to get them to go to solar eclipses and get the data, take pictures and show from the pictures, you know, the planets and their placement.
Speaker A:And somehow again, this is.
Speaker A:Again, this is beyond.
Speaker A:But he would get the cheshme to prove his theory.
Speaker A:That was his big niece.
Speaker A:And it was a big nisayin that he had because over.
Speaker A:He had the theory, he published the paper.
Speaker A:It was conceptually, you know, fascinating and accepted.
Speaker A:People were like, they blew him.
Speaker A:He blew everyone away because he was just so brilliant.
Speaker A:Like, who's this guy?
Speaker A:Patent clerk from.
Speaker A:From Switzerland.
Speaker A:And he's.
Speaker A:And he's busy with these things.
Speaker A:This is his.
Speaker C:Are we saying that it's because he was a Jew?
Speaker C:Oh, he had this ability.
Speaker A:Okay.
Speaker A:So it's.
Speaker A:What's, this is what's interesting.
Speaker A:This is just.
Speaker A:It's a fascinating thought.
Speaker A:He ends up right.
Speaker A:He.
Speaker A:He ends up.
Speaker A:Okay.
Speaker A:The game are the ones that really prove the theory because it's the guy from.
Speaker A:They end up going to numerous places for the solar eclipse.
Speaker A:One is Crimea was the first place, but it was a fail because World War I broke out.
Speaker A:And this guy Freundlicht, who was a German, was basically taken.
Speaker A:His equipment was seized.
Speaker A:Because it was in Russian territory.
Speaker A:And he was a German.
Speaker A:He was the enemy.
Speaker A:The guy from.
Speaker A:From San Jose, Campbell, his equipment, he had clouds the day of what he called.
Speaker A:Imagine the mania.
Speaker A:He travels all the way.
Speaker A:You're talking about 19, whenever.
Speaker A: hs before, months after that,: Speaker A:So that got.
Speaker A:He blew that.
Speaker A:Then they ended up going to Africa, I think, for another one.
Speaker A:And then finally in Australia, years later, this guy Campbell proved it.
Speaker A:Okay, whatever, you know, but what's interesting is, you know, is this part of.
Speaker A:Is this somehow related to the sod?
Speaker A:You know, it's situs of space and time.
Speaker A:It's Sidus of orbits.
Speaker A:You know, it's a.
Speaker A:It's a fascinating thing.
Speaker A:And then ultimately it's him and his theory.
Speaker A:He's a Yiddish.
Speaker A:He never became an atheist.
Speaker A:Like, his boss was a guy named Fritz Haber in Berlin, where he studied under.
Speaker A:He was finally accepted into the scientific community.
Speaker A:He was a Jew who.
Speaker A:Fritz Haber converted to Christianity and became like a top whatever, you know, some sort of officer in the German army.
Speaker A:He was a chemist, and he.
Speaker A:He was actually the one who invented poison gas that was used in World War I.
Speaker A:And he literally was.
Speaker A:He literally was in.
Speaker A:Was in.
Speaker A:He was.
Speaker A:He was in.
Speaker A:In the theater, in the army theater when it happened, when they deployed it against the Belgian army.
Speaker A:And 5,000 soldiers died.
Speaker A:And Einstein had a problem.
Speaker A:Einstein was very vocal against him.
Speaker A:Here it is using science, and you're literally killing people.
Speaker A:Irony of it is ultimately his understanding of the atom and that everything is nuclear, that energy is matter and matter is energy, ultimately becomes the atom bomb, which, adayamazeh.
Speaker A:This is the sign of the world, right?
Speaker A:Power in the hands of evil people.
Speaker A:So it's like the irony of the whole thing is here's a Yid, and.
Speaker A:And he, you know, in a certain sense, we have control, but we don't have control over it.
Speaker A:Right?
Speaker A:Do we have control over it?
Speaker A:Do we not have control over it?
Speaker A:That's just a fascinating, you know, thought about this.
Speaker A:About this.
Speaker A:Okay, so back to where we are in the.
Speaker A:In the torah.
Speaker A:So page 230.
Speaker A:Yeah.
Speaker A:Everything is determined by the change of sikhlim, which are the intelligences, which is shemishtana lefi richukam meha elo, which change from their.
Speaker A:Their distance, the distance of the spheres, like the way that they move.
Speaker A:So these are the orbits of the planets that he's talking about.
Speaker A:So if you look at the chart on the left on page 233 here's where he makes this point that if you see the top, the outermost circle, it's called the maniga kailel, which is like this is.
Speaker A:This is the chachma above all of this.
Speaker A:All of the gal.
Speaker A:Galim, above all the planets, right?
Speaker A:Which he calls.
Speaker A:Who seichel hakaylel called.
Speaker A:Which he refers to as.
Speaker A:As.
Speaker A:As the.
Speaker A:As in neshama.
Speaker A:You know, that's the guiding force of all of the heavenly.
Speaker A:Heavenly.
Speaker A:Heavenly spheres.
Speaker A:So if you think about what.
Speaker A:Yeah, that's what he's calling it.
Speaker A:Yeah, the seichel or the neshama.
Speaker A:And he says, okay, the soul of the Almighty.
Speaker A:This is literally the soul of the mighty.
Speaker A:You'll be able to understand it because the neshama is what gives them their seicho vyaukayn.
Speaker A:And we're going to make a point in a second.
Speaker A:But let's just see this, this next couple lines.
Speaker A:The alcane hanishama Nick race, Shamayim.
Speaker A:So the nishama is called shamayim, which is all of the planets, all the spheres.
Speaker A:Kamaisha Kosov Yikra el Hashamayim mayal.
Speaker A:Call the shamayim from above, Zohan Shama.
Speaker A:Because the nishama, the soul, is that which controls everything.
Speaker A:It leads, it guides everything of all of the planets.
Speaker A:Okay?
Speaker A:That's why the nishama is called the galgalta Al shame Galgali harakia, which is modeled after the heavenly spheres.
Speaker A:Shemis dog him Alyada.
Speaker A:Now, I think here what he's saying is he's making a visual, visual connection between a person's head, which is a galgalta, right.
Speaker A:And the brain sits in the head to the planets, okay.
Speaker A:Which are also round and sphere spherical.
Speaker A:Therefore, those neshamas that are so great, meaning the minds that are so great, Bekiyem besidei Ebor.
Speaker A:They're the ones that have the ability to understand the mystery of Ibrah Chodesh kimi yideya han hagassem kamay hamani.
Speaker A:Because who can know it like the Manik?
Speaker A:Okay, now if you take a look at the.
Speaker A:I don't know if he has it.
Speaker A:You have it in the back.
Speaker A:Let me show you this chart that exists here.
Speaker A:Okay, so, okay, in terms of.
Speaker A:You can see this.
Speaker A:Yeah.
Speaker A:Okay, in terms of.
Speaker A:This is.
Speaker A:Think above the.
Speaker A:We're familiar with, right?
Speaker A:Kesser, chochma, bina das, etc.
Speaker A:So go a level above.
Speaker A:And this is the worlds, okay.
Speaker A:So you have the.
Speaker A:You have Adam Hakadmon, which is.
Speaker A:Which is like the highest madrega of the worlds.
Speaker A:And you have the right, you have the olam habriya, you have the.
Speaker A:And then you have the.
Speaker A:We live in the olam haasiya, right?
Speaker A:Meaning forms.
Speaker A:We're formed, we're creations, etc, Etc.
Speaker A:The olam yetziro is the world, so to speak, above us, the place where the malachim come from.
Speaker A:Okay.
Speaker A:The oylam habriya, which is the bria of creation, is.
Speaker A:That's the kisei and all the neshamas that come from that.
Speaker A:Okay.
Speaker A:And the elam ha atzilos is.
Speaker A:Is the olim of the spheres.
Speaker A:Okay.
Speaker A:Without going into the details of what these all are, but just to make a very interesting point, you'll notice that the olam habriya is the.
Speaker A:Is where the neshamas come out from, that is above the olam, where the malachim come out from.
Speaker A:So to Lev's point that he made earlier, which means if we do something, okay, amalek controls a blade of grass, are in charge of all of these things, but we're above them because the olam hanishamos is above the malachim.
Speaker A:So having the right to sayit hoibor, which means then to be able to control space and time is our right to be able to control.
Speaker A:And then therefore, by definition, we control the malachim, not that the malachim control us.
Speaker A:That's a very powerful, very powerful point.
Speaker A:So the holy neshamas that are really in charge of the seita ibor, the top six or however many are included in that, are, you know, they're the ones that are doing it.
Speaker A:Rabbi Kiva was one of them.
Speaker A:Right?
Speaker A:These are the right.
Speaker A:The Gemara tells us, you know, these were the ones that were in charge of doing that.
Speaker A:So it's a fascinating thing to think about in the context of who controls what, that we in essence really control much more than we think we control.
Speaker A:And his point is that.
Speaker A:But if you give it away, then you give it away.
Speaker A:You're not in control of it.
Speaker A:The goyim are going to take it, and now it's going to be studied in the universities.
Speaker A:You're no longer the address, you no longer the address for it.
Speaker D:In the same sense that knowledge migrated.
Speaker A:From.
Speaker D:The ancient Hebrews to Egypt to Persia to that progression of knowledge.
Speaker D:Is that what we're talking about?
Speaker A:Yeah, in essence, that's what happens.
Speaker A:So you have, like, from a historical perspective, you have at the time of Hillel, he realized, you know, you're talking about at the End of the time of the Mishnah, right?
Speaker A:You had the Jews all over the Roman Empire.
Speaker A:And Rabiud Hanasi was, in essence, you know, Rabiud Hanassi was feverishly writing down all of Teresha Balp to make sure that Klaisville had Torresh Balp to the point where perhaps even the Gemara in Bruchas, it says that he would only say the Shema because he didn't have time to say everything.
Speaker A:He would only say the first posse of Shema.
Speaker A:And you have.
Speaker A:Hillel recognizes that if we don't, if we're not in the Sadr, the calendar, then you'll have the Yiddin all around the world will practice different Yamim Tyvim and the whole religion will be lost.
Speaker A:So he establishes the tables of the site at Yiber and he basically.
Speaker A:And that basically becomes, like, known to the world in a certain sense.
Speaker A:It's similar to the Septuagint when the Torah is translated.
Speaker A:Torah, Shabbat is translated.
Speaker A:They have it now.
Speaker A:So now there's this constant wrestling over who really has the chochma, who really has the chachma.
Speaker A:But Hillel felt that the only way that we could potentially save Klalisvot was by doing this.
Speaker A:Otherwise, it's gone, totally gone.
Speaker A:Just like Reb Yehudu said that Taroshbal has to be written down so that we have it, which ironically, from a historical perspective, we know that ultimately we thrived in it because the Gemara was written in Babel.
Speaker A:So if the Gemara we live by and the Gemara is written in bubble, then in Gullus is literally.
Speaker A:That was the authority of Tyra.
Speaker A:We were able to keep the authority of Tyra even in gullus and thrive.
Speaker D:What I'm not understanding, or maybe I do understand, even though the Goya may acquire Torah knowledge or knowledge of Torah.
Speaker A:Let'S put it that way.
Speaker A:They don't ever really acquire Torah knowledge.
Speaker D:But they get the superficial aspects of Torah.
Speaker D:They can never get the asylums of Torah.
Speaker D:So that's why, you know, these other religions are so full of Christianity, example, completely superficial.
Speaker D:We know that, you know, it was.
Speaker A:It was.
Speaker A:It was.
Speaker D:It was stolen away by Paul anyway, who watered the whole thing down, but still attributes the power of his religion to us.
Speaker D:But it's only, you know, but it's a false.
Speaker A:What's the word?
Speaker D:It's a false claim.
Speaker A:It's a false claim.
Speaker A:Meaning.
Speaker A:A false claim of what?
Speaker A:Of meaning.
Speaker D:He would ascribe, or early Christianity would ascribe their spiritual power to The Torah, even though they rejected the Torah, but they're still holding on to the claim that, you know, this spirituality doesn't need all those conditions, etc.
Speaker A:Etc.
Speaker A:Right?
Speaker A:So what's interesting is this is germane to this tone because the Rebbe started out with the Torah and the Rebbe says the biggest challenge we have is lack of a munas chachamim, because we don't have a munas chachamim.
Speaker A:And we confer authority to chachamim who are unworthy.
Speaker A:We give them semicha.
Speaker A:Therefore it's like we lost the Torah.
Speaker A:The power of the Torah is taken.
Speaker A:Okay, that's his point.
Speaker A:What you're talking about is the Tukim, right?
Speaker A:And you think about it in the context of the time.
Speaker A:So if you're in the time of the Roman Empire, okay, the Hashmonoim had put down the Greeks, the Greeks are now taken over by the Roman.
Speaker A:The Roman Empire is growing.
Speaker A:The Roman Empire is at its core a pagan worshipping empire, right?
Speaker A:They have, you know, the mythological gods, they have temples, they have an entire economy that's working based upon that.
Speaker A:Meaning the economy is working not because it's Emma's, but the economy is working because people go to the temple and they give money.
Speaker A:So wherever you, wherever the money, if you track, if you trace the money, you see what the industry is.
Speaker A:They had a whole industry, but it's failing.
Speaker A:And the Yiddin are not part of that.
Speaker A:The Tztukim are.
Speaker A:The Tzukim are pro Roman.
Speaker A:They're like, okay, the Torah can exist with all this.
Speaker A:We don't need a mushka chaimim.
Speaker A:And they figure out how to merge the cultures, right?
Speaker A:Meaning that's their point on a cultural level.
Speaker D:Or is this after Roman Catholicism?
Speaker A:This is this before that?
Speaker A:This is before this is this struggle at the time of, you know, and the hundred years, a couple hundred years, the three centuries thereafter.
Speaker A:This is the struggle.
Speaker A:The struggle is that the Romans are trying to prove that their world and their life, they need the Yiddin to be tamed because otherwise the Yiddin destroyed their whole culture, which means really, they destroy their economy.
Speaker A:If you don't believe in going to the temple, then all the people that bring their, to their, to their, to their.
Speaker A:What do you call it?
Speaker A:If you don't believe in all that, the whole thing falls apart, right?
Speaker A:So it was, it was a very powerful.
Speaker A:Then you lose grip on the entire society.
Speaker A:And so that was a slow roll, right, for a while.
Speaker A:But then you have kings like Herod who Killed, you know, you know, Yanai and Herod, who killed Tam Yichamim.
Speaker A:Right.
Speaker A:Ultimately, that Suri Gemalchis and all that.
Speaker A:This was the struggle that existed.
Speaker A:But Christianity is like, under the surface because it really came as a marketing play from Paul with, you know, whether you say it was from the Essenes, right, which are basically Tukim in a certain sense.
Speaker A:They didn't have unas chichamim.
Speaker A:But I don't know if that's what.
Speaker D:Paul was getting his trick from.
Speaker D:I think Paul just had a disdain for political Judaism, for starters, you know, completely rejected at the end and sold a false essence to the rest of the world.
Speaker A:But he sold Judaism light according to the Ramban.
Speaker A:So the Ramban says.
Speaker A:The Ramban says that the world needed the ticken of Christianity because it's too much of a jump, it's too much of a leap to go from paganism to monotheism to Tyra Yiddishkeit.
Speaker A:It's impossible.
Speaker A:It's like, right, you can't do it, but if you, if you stage it, if there's a developmental process, it can happen.
Speaker A:And so that's.
Speaker A:That's the Ramban's argument of, that's why, you know, Christianity is here.
Speaker A:So, but this is the point that we're talking about, because this is the point of Amunas Chachamim.
Speaker A:This is the whole argument is, you know, you want to take certain pieces, but you don't want to take the other pieces with you.
Speaker A:And are you going to control what you're going to control?
Speaker A:You know?
Speaker A:And so ultimately, this is what leads to the greatest challenge of.
Speaker A:Because we, as Yiddin gave it over, we gave it over.
Speaker A: the time of the rebbe in the: Speaker A:There was such a power of science that was such a draw that people just wanted to use their chochma for that.
Speaker A:And it was very hard to keep people learning Torah and being Machev Torah.
Speaker A:And ultimately the Seid Haber itself becomes this, you know, contention point.
Speaker A:You know, the greatest physicists were all.
Speaker A:They were German Jews.
Speaker D:To this whole progression.
Speaker A:I'm not.
Speaker A:I'm not that.
Speaker A:I'm not holding in.
Speaker A:I can't comment.
Speaker A:So it's a fascinating point.
Speaker A:But he's saying, you know, we here, he's saying that we can control what we can control.
Speaker C:Okay, so, so interesting, because what we're saying here is that you're taking something that's absolute and you're making it into theory and at the same time, you're taking something that's theoretical and making it absolute.
Speaker C:Yes.
Speaker A:What are you referring to?
Speaker C:The science and the Torah.
Speaker C:Torah is absolute.
Speaker C:People want to make it theoretical.
Speaker C:They don't believe in it.
Speaker C:At the same time, they believe in philosophy and psychology and the sciences, which is really all theory, and they're making that absolute.
Speaker A:Right, but what's going.
Speaker A:What's the yates are.
Speaker A:Why is that the case?
Speaker A:Because they don't want to have the old shemayim.
Speaker A:When something is absolute, you're meshubbed to it.
Speaker A:So pre kosh ol is that you throw off that responsibility and you could toy with all these ideas and you don't have to be busy with it.
Speaker A:You don't have to be Ayurveda, Kadesh, baruch hur.
Speaker A:You don't have to come to minyan.
Speaker A:You don't have to.
Speaker A:You don't have to give stock.
Speaker A:You don't have to, you know, pay tuitions.
Speaker A:You don't do any of that stuff.
Speaker A:So that's the problem.
Speaker A:That's exactly the problem.
Speaker A:Okay, so by the way, here also in the back, I wanted to just show you.
Speaker A:This is.
Speaker A:He's madama, these galgalim to the human body.
Speaker A:And so that's a very interesting.
Speaker A:Here he says, like here in this.
Speaker A:In this picture here.
Speaker A:So keter is the crown, is the skull, but it's also, you know, keter is adama kadmon.
Speaker A:He merges the with where you are.
Speaker A:If you map these, you can go scroll down.
Speaker A:But gaugalta, his point of a gaugalta is really the sphere is the head.
Speaker A:And that's why these neshamas are in charge of.
Speaker A:Of the spheres.
Speaker A:Okay, now I know we're late, so let's just finish the alcane.
Speaker A:Hanishama nikri.
Speaker A:So page 232, Hanashama Nikris Shamayim.
Speaker A:We did this.
Speaker A:Okay, Shuklomayim on the shamanic.
Speaker A:Now shalkolha gal gala.
Speaker A:I think here the Rebbe is referring to.
Speaker A:This is nishma shakai.
Speaker A:So it's not.
Speaker A:This is not the nishama of the person.
Speaker A:This is the nishama.
Speaker A:Neshama Nikris galgalta al shaym, galgali harakia shaman higin al yoda shemis noagim al yoda.
Speaker A:Only the mani guides them.
Speaker A:And therefore he is in charge of the sodalais, these holy souls.
Speaker A:Tvichem shihelehem guf bibechinais pre horitz.
Speaker A:Okay, here the Rebbe is saying that to have real Wisdom, you have to be connected to Eretz Yisroel.
Speaker A:Avi were the Aramachkin.
Speaker A:The peris of the land are powerful.
Speaker A:So the guf, so to speak.
Speaker A:The physicality of these neshamas are pre haret, are the fruit of the land, Bechinais avira Deretz Yisrael.
Speaker A:Because when the atmosphere is made holy by virtue of the fact that it's in the airspace of Eretz Yisrael, Hagad al Sham Shem, everything that grows there, that a person is sustained, nourished by, and from there you have the seeds, right?
Speaker A:Israel, that's considered Eretz Yisrael.
Speaker A:And that's what is Machim.
Speaker A:You know, we had somebody here speak.
Speaker A:There was a Rabbi Chaim.
Speaker A:I forget his name.
Speaker A:Oh, gosh.
Speaker A:He was just here the other week, two weeks ago, and he spoke.
Speaker A:Were you here?
Speaker A:His name is.
Speaker A:I forget if his name.
Speaker A:Forget what?
Speaker A:His name is Cohen.
Speaker A:And he literally went to Gush Katif and like, you know, built.
Speaker A:Was building the farmlands.
Speaker A:We had also Rabbi Moshe Mintz, who was very involved in mitzvahs of nothing.
Speaker A:In the envelope of Gaza, you had zero Sheba zero.
Speaker A:But when they started opening up these shunot and they started setting up these koilim in these places, he says, all of a sudden the land just started to change.
Speaker A:The tyra, it was like the tyra itself, literally created out of sand.
Speaker A:They were able to grow things.
Speaker A:The cherry tomato, you know, was developed.
Speaker A:Netafim is this company in Eretz Israel.
Speaker A:They invented this patent of war drip technology, Nitafim from Tipa.
Speaker A:Their biggest office in the States is in Fresno.
Speaker A:Because Fresno is responsible for like 20, 20% of the tomatoes in the world.
Speaker A:Bakersfield, Fresno, that whole area, that's where they grow them.
Speaker A:I think this is all from, you know, the Tyra Vira there.
Speaker A:It's as well as Machkim.
Speaker A:Okay, we'll continue, God willing, next week.
Speaker A:Okay?
